Kohen - First Aliya - 11 p'sukim - 26:1-11
[P>26:1] When we come to the Land and settle it, we are commanded to take of the First Fruits [the mitzva of Bikurim has already been counted back in Parshat Mishpatim] of the "Seven Species", put them in a basket and go to The Place (the Beit HaMikdash). We are to go to the kohen on duty, announce our presence and present him with the basket. He shall take it and place it before the Altar. We are then to recite the "Bikurim passage" [606,A132 26:5].

MITZVA WATCH
It is said of Bikurim: "Do this mitzva, for in its merit you will enter the Land". The ARI HaKadosh singles out Bikurim as the mitzva which is the "tikun" (repair) for the Sin of the Spies. Bikurim has a Torah-ordained, built-in recitation that helps us to focus our thoughts in a particular direction. With this recitation, the Jew identifies himself with his Jewish Heritage and announces to one and all the centrality of Eretz Yisrael in G-d's plans for the People of Israel. Bikurim makes the statement that we are glad to be here. Being happy about being in Eretz Yisrael grants us the "z'chut" to be here. Joyfully thanking G-d for our being here helps "repair" the opposite attitude as expressed by the 10 spies and echoed by the multitude. The Sin of the Spies was committed by what the Meraglim SAID, and it was while they were displaying fruits that they brought from the Land, no less. Bikurim is the mitzva that is performed by what the Bikurim bringer SAYS (in addition to bringing the fruits), and while he displays fruits that he brought from the Land. "A perfect match!" (in opposites). Bikurim is a prime example of "Hakarat HaTov", recognition and acknowledgement of the good that was done for us by G-d. This lesson too must be applied to other areas of mitzvot and life in general. May we soon be privileged to bring Bikurim with all the joy and Jewish pride that says that we are truly pleased to be chosen by G-d as His People and that we are genuinely thankful for this wonderful Land.

The first four p'sukim of the Bikurim recitation form the main text for the Pesach Seder; they summarize the Egyptian enslavement and subsequent Exodus. The fifth pasuk speaks of coming to Eretz Yisrael. This corre- sponds to the fifth term of redemption and is represented by the cup of Eliyahu.

We all bring Bikurim (including the Levi and the convert) with feelings of joy and thanks to G-d for all we have.

SDT If Lavan is the Arami referred to in the pasuk (as many commentaries hold), then the pasuk implies that Lavan was responsible for our going down into Egypt. Yet Yaakov returned to his father's house after the time spent with Lavan, and only many years later ended up in Mitzrayim.

Commentators point out the following sequence: Lavan deceived Yaakov and gave him Leah as a wife instead of his beloved Rachel. When Yaakov subsequently married Rachel too, there developed a rivalry between the two sisters. This rivalry transferred to the next generation in the form of the problems between Yosef and his brothers. Yaakov's giving the Striped Coat led to Yosef being sold into slavery. His descent into Egypt later brought the whole family down there. Therefore, Lavan IS the appropriate beginning of that process that found us in Egypt, hence the pasuk: ARAMI OVED AVI, VAYERED MITZRAIMA.

The Bikurim recitation is perfectly suited to form the heart of the story of the Exodus, more so than any of the original passages from Sh’mot. The editors of the Hagada found in ARAMI OVEID AVI the “whole” story in only four p’sukim - something we are all capable of handling at the Seder table. The original material is too copious. There are other factors that also favor the Bikurim parsha.

Levi - Second Aliya - 4 p'sukim - 26:12-15
[S>26:12] After one has completed proper separation and distribution of T'ruma, Ma'aser, and Ma'aser Ani (during the third and sixth year of a Shmita cycle), one is required to formally declare that none of the "holy produce" remains in his possession and that it was actually given to its intended recipients [607,A131 26:13]. This declaration is made on the last day of Pesach in the 4th and 7th year. joy and thanks to G-d for all we have.

SDT "I have not transgressed Your mitzvot, and I have not forgotten..." There is an interesting connection between not violating the rules of Maaser and the memory. IMREI SHEFER points to the Gemara which states that eating from grain from which mice ate is bad for the memory. The Midrash says that if one tithes his produce properly, mice won’t eat his pro- duce. (The idea here is that if one neglects the requirements to separate and give of his produce, he won’t gain financially because of it; rather mice will eat up the amount or more of what he was supposed to give.) So we can understand the declaration as’ “Since I have done the Maasering properly, mice won’t eat my grain and I will therefore not eat grain from which mice ate, and therefore I will not forget my learning. (JL added in his typical pun form that this establishes a connection between mice and micering.) TAJS
Vidui Maaser implies that there is something wrong in our performance of the mitzvot mentioned. Yet the statement specifically says that we did everything that we were supposed to do. In fact, a person who might have transgressed does not make the statement. Only someone who did not sin at all. Why then, do we get the impression that something was not 100%? Rav Soloveichik z"l pointed to the word K'CHOL (like all), which is mentioned twice. The implication is that our performance was almost perfect, but not quite. Also, the statement implies that the individual did only that which he was required to do, and did not (often) go beyond the call of duty. Or perhaps we did a mitzva sort of like it is supposed to be done, but maybe without full KAVANA. These implica- tions might be responsible for the title VIDUI. What an important message this is as we approach Rosh HaShana, when we have to answer for what - AND HOW - we do mitzvot.

It is forbidden to eat Maaser Sheni (the second tithes of years 1,2, 4,5 of a Shmita cycle, which remain the owner's property but which must be eaten "with sanctity and ritual purity" in Jerusalem - or be redeemed) while one is a mourner (here it refers to the status of the mourner before burial of the dead - ANINUT) [608,L151 26:14] or in a state of ritual impurity [609,L150 26:14] (the person and/or the food). It is also forbidden to use the redemption money of Ma'aser Sheni for purposes other than food and drink in Jerusalem [610,L152 26:14].

The literal meaning of this prohibition is not to use the money for "the dead". This can narrowly apply to shrouds, casket, etc., but is also generalized to include all non-food uses.

We next call upon HaShem to "look down" upon His People from on high and bless us and the Land of Israel. [We have kept our promise, we say to G-d (so to speak), now You keep Yours.]

Many a Baal Korei raises his voice and emphasizes the word HASHKIFA. This is based on the Talmud Yerushalmi.

Shlishi - Third Aliya - 4 p'sukim - 26:16-19
[S>26:16] This short portion is a summary of our relationship with G-d. We are to keep, preserve, observe, practice all the mitzvot, statutes, laws which Moshe has reiterated for us, with all our hearts and souls. We have pledged allegiance to G-d, promised to follow His ways [611,A8 26:17] and to listen to Him. He pledges to take us as His "Chosen Nation" and to elevate us above the nations of the world - IF we keep His mitzvot.

MITZVA WATCH
To follow in G-d's footsteps means to develop and practice various traits that are attributed to G-d. As He is merciful, so too shall we BE merciful. As He is holy, so too must we behave in ways that lead to our becoming holy. From general traits, we can also use specific examples - as G-d clothes the naked, visits the sick, buries the dead, comforts the grieving... so too must we do those kinds of things. There are mitzva-counters who define this mitzva as Bikur Cholim, visiting the sick, in addition to generalizing to include all types of acts of kindness, and other personality traits as well.

R'VI'I - Fourth Aliya - 10 p'sukim - 27:1-10
[P>27:1] Moshe Rabeinu and the Elders command the People concerning the inscribing on 12 pillars of stone the words of the Torah (parts thereof; the Book of D'varim or parts of it); this to be done upon crossing the Jordan.
Subsequently, another set of pillars is to be erected and inscribed on Har Eval where a Mizbei'ach is to be built (of whole, uncut stones) and sacrifices are to be offered.

Moshe and the Kohanim next declare to the People that they have grown into complete nationhood at this point, with all the mitzvot of the Torah having been reviewed. Privilege of nationhood goes hand-in-hand with the responsibilities of keeping the mitzvot.

SDT Moshe, the Kohanim and Leviyim, say to all the people, "on this very day you have become G-d's nation". Rashi says that the Torah emphasized THIS VERY DAY, to teach us that our commitment to Torah and mitzvot should be as if we have entered into a covenant with HaShem on this very day - everyday. We are challenged to refesh our Judaism continually.
This last two-pasuk piece of R’VI’I is its own parsha stuma [S>27:9-10]

Chamishi - Fifth Aliya - 22 p'sukim - 27:11-28:6
[S>27:11] Moshe describes what will happen after the People enter the Land. Six tribes will stand on Mt. Grizim and six on Mt. Eval. There they will hear the blessings and curses that will be the fate of those who keep or don't keep Torah and mitzvot.

Twelve curses are enumerated in this portion touching upon many diverse areas of Jewish life including "between Jew and G-d" as well as interpersonal mitzvot. Each K’LALA is a pasuk long and its own parsha stuma (almost). To each curse, the people are to respond AMEN...

[S>27:15] he who makes idols...
[S>27:16] he who degrades his father or mother...
[S>27:17] he who encroaches on his neighbor’s boundary...
[S>27:18] he who misleads a “blind” (figurative) person...
[S>27:19] he who perverts the judgment of orphan or widow... he who sleeps with his father’s wife... (Note that these two curses share a parsha.)
[S>27:21] he who engages in sexual behavior with animals...
[S>27:22] he who sleeps with his sister (or half-sister)...
[S>27:23] he who sleeps with his mother-in-law...
[S>27:24] he who secretly strikes his fellow...
[S>27:25] he who takes a bribe and an innocent person is killed...
[S>27:26] he who does not uphold the words of the Torah to do them...
[P>28:1] Once again, Moshe Rabeinu tells us that following G-d's commandments will earn us superior status among the nations of the world. We will also be showered with blessings for hearkening to G-d's voice. We will flourish economically and agriculturally, and be blessed with a healthy increase in population. Our every coming and going will be blessed.
The blessings begin with the letter BET - BARUCH. The curse begin with the letter ALEF - ARUR. This is how some commentators explain the large BET of the opening word of the Torah - B'reishit. G-d wanted to start the Torah on a note of blessing, not the opposite.

Shishi - Sixth Aliya - 63 p'sukim - 28:7-69
Longest of the 378 Aliyot in the Torah
The blessings continue with the promise of victory over our enemies. G-d will "command" His blessings upon us and the Land, and will establish us as a holy nation... on condition that we keep the mitzvot and follow His ways.
[The Torah's expression "Vehalachta b'drachav" is repeated here - emulating G-d is defined as being kind, merciful, charitable, etc.]

The nations of the world will see the special relationship we have with G-d, and be appropriately reverent towards us and fearful of us. G-d's heavenly treasure-house will open for us and we will flourish. G-d's blessings are conditional upon keeping the mitzvot.

[P>28:15] "But, if we don't listen to G-d..." Thus begins the "Tochacha". The admonition against disobedience of Torah.

There is a custom of reading this part in a low voice because of how devastating it is to realize that G-d needs to warn us in such graphic terms, what will happen if the Jewish People do not remain faithful to Him.

Unfortunately, we need these harsh words of reproach. Unfortunately, they have turned out to be prophetic more than once. The Tochacha is contained within one Aliya (resulting in the longest Aliya in the Torah) so as not to prolong the discomfort in hearing it.

The first portion of the Tochacha is the negative mirror image of the blessings previously pronounced in the Torah. The p'sukim then proliferate and describe in shocking and grisly detail that which will occur if we do not remain faithful to G-d. The final pasuk of the Aliya reiterates the "simple" but eloquent covenant with G-d: Keep the Torah and all will be good, if not...
The contrast between the "good times" that Bikurim conjures up and the terrible times as described in the Tochacha is overpowering and fright- ening. It is the difference between contentment and respect on the one hand, and devastation, despair and degradation on the other. Prosperity in our own Land vs. poverty and exile. The key to the difference is Torah & Mitzvot.

SDT One of the famous “sum it all up” p’sukim in the Tochacha is 28:47, which says that many of the terrible things will happen to us because we did not serve G-d with joy and a good heart (even while we still had all good things). The Kotzker Rebbe gives this pasuk an interesting spin. Because, not only did you not serve G-d, but the not serving Him was with simcha. When a Jew does mitzvot, there is the extra aspect of doing them “with a smile”. And, conversely, when a Jew sins, there is the extra aspect of sinning with a smile. Does one who eats non-kosher cry about his betrayal of G-d (probably not), or does he lick his fingers with relish and joy (probably yes). And if and when the joy of sinning leaves a person, or is driven out by him, then and only them will the person be on the path to T’shuva.
[S>28:69] After all those dreadful p’sukim of the Tocheicha, the long aliya is concluded with the statement: These are the words of the covenant that G-d commanded Moshe to make with the people of Israel in the territory of Moav - besides the covenant of Sinai (Chorev).

Sh'vi'i - Seventh Aliya - 8 p'sukim - 29:1-8
[P>29:1] Moshe Rabeinu calls to the People, and tells them that they now have seen (and know) all that has happened from the Exodus through the forty years of wandering until this very moment. It is incumbent upon us to keep our "deal" with G-d. "And G-d did not give you a heart to know, nor eyes to see, nor ears to hear, until this very day." This realization comes only after living all the miracles of the 40 years of wandering.

The last three p'sukim are read for the Maftir.

Haftara - 22 p'sukim - Yeshayahu 60:1-22
This is the 6th of the Seven Haftaras of Consolation, all coming from the book of Yeshayahu, from chapter 40 on, where he changes mood from a prophet of tragedies to a prophet of consolation and redemption.

The uplifting message of the haftara is the coming of the Geula, when G-d will restore His People to the Land and the nations and peoples of the world will flock to Jerusalem to pay homage to G-d and His People.

Towards the end of the portion is the famous pasuk quoted in the introductory mishna to each chapter of Pirkei AVOT (actually it is a mishna from Sanhedrin), that indicates that all of Israel have a share in the world to come.

The concluding words of the haftara are enigmatic: "...I Am G-d, in its (the redemption) time I will hasten it." Will the Mashiach come in his appointed time, or sooner?

That depends upon us. If we enhance the overall conditions of Jewish Life, increase Torah observance, improve relations between Jew and his fellow - then we might be privileged to an "early" arrival of the Mashiach and the Geula. If we do not lay the proper groundwork for his coming, then he will come in his (pre-ordained) time.

[There is a notion that things will be much smoother if we hasten the coming of Mashiach. If we are not ready at his appointed time, then rough times (wars, tragedies, etc.) will be unavoidable.]

This is a major part of our Elul challenge. Let's put it this way — the first level of our Elul-time task is personal, individual. This adds another level, that of the community, of Klal Yisrael. This is reminiscent of the Rambam in Hilchot T'shuva where he "suggests" that we each consider ourselves, and our community, and the entire world to be precariously balanced between merits and demerits. One tiny mitzva on our part cannot only tip our personal scale to the good side, but that of our community and that of the whole world as well. One person can make a difference. Each of us has the power to hasten the Mashiach. So, let's do it.

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